Search results

While technologies are often packaged as solutions to long-standing social ills, scholars of digital economies have raised the alarm that, far from liberatory, technologies often further entrench social inequities and in fact automate structures of oppression. This literature has been revelatory but tends to replicate a methodological nationalism that erases global racial hierarchies. We argue that digital economies rely on colonial pathways and in turn serve to replicate a racialized and neocolonial world order. To make this case, we draw on W.E.B. Du Bois' writings on capitalism's historical development through colonization and the global color line. Drawing specifically on The World and Africa as a global historical framework of racism, we develop heuristics that make visible how colonial logics operated historically and continue to this day, thus embedding digital economies in this longer history of capitalism, colonialism, and racism. Applying a Du Boisian framework to the production and propagation of digital technologies shows how the development of such technology not only relies on preexisting racial colonial production pathways and the denial of racially and colonially rooted exploitation but also replicates these global structures further.

To explore the experience of a key member of the UK equalities policy‐making elite, interrogating her shift from activist to top‐ranking equalities professional. To focus attention on the under‐explored area of lesbian, gay bisexual and transgender equalities work.

The interview is prefaced with a critical commentary on current UK equalities policy, contextualising the interview discussion, which links personal and collective histories and provides a comparison of equalities work over time.

Angela Mason, while top‐ranking civil servant, continues to claim the label activist. Like a variety of other equalities workers she uses multiple tactics to appeal to different constituents at different times and in different contexts.

This is an interview with one of the key protagonists in the development of UK equalities policies over the last 30 years. It is unique in its focus on the current overhaul of UK equalities policy from an “insider” and in its timing at the interim point of this reorganisation (October 2006).

The purpose of this paper is to share my personal memories and emotions of my experience as an African American, a Woman of Color, teacher-peer, teacher-researcher, student and a colonized standard American English speaker, situated in English classrooms as white teachers teach African American literature from a white gaze. I concur with previous researchers on this topic, but from a fresh perspective that traditional educational spaces support racial-socio and linguistic hierarchies by avoiding authentic racial, social and cultural ways of knowing, thus allowing reproduction and perpetuating academic and social inequities targeted toward multilingual learners. Furthermore, I suggest that teachers must acquaint themselves with communities of color to become affective and effective to specifically facilitate multilingual classrooms.

This is an autoethnographic inquiry. It examines instances of culturally inexperienced white teachers teaching African American literature to middle school and high school multilingual learners. In adjacent, I share my personal memories and emotions of my experience as an African American, a woman of color, teacher-peer, teacher-researcher, student and a colonized standard American English speaker, situated in English classrooms as white teachers teach African American literature from a white gaze.

Undoubtedly, the white gaze influences marginalized persons. It does not merely attack who we be. It counter forms (e.g. influences) the views and ideas of the world around us. Gonzales (2015), shares in her autoethnography how educational practices are unjustly resistant to diversity. The racial-socio hierarchy uses every means necessary to deprive ethnicity (language, practices and beliefs). I did not verbally resist discrimination. Subsequently, some people of color may be guilty of having a slave gaze. I am very cautious and reluctant to use the term slave gaze. Nevertheless, I describe this as the opposite of having a white gaze. Slave gaze is someone who is colonized, dominated, submissive and feels unequal to whites and describes persons of color who have been conditioned to believe that whites are privileged and there is not much that we can do about it. I think this one way that Gonzales’ (2015); definition of double colonization can be extended, the racial-socio hierarchy in education forces marginalized persons to “redefine their identities within the dictates of yet another racial ideology” (p. 50). Undoubtedly, in re-identifying self-inflicts a counter-response to developing a substandard identity. Yet, I am certainly not the only person of color that is wary of challenging whiteness. Dismantling the master’s house will take more time. As white supremacist’s perceptions are embedded deep in the heart of education. Banishing false linguistic, cultural and racial ideologies equate to a mere few bricks of the master’s house. However, with non-traditional methods (e.g. getting to know the community in which the students live), renewed hearts and minds educators (together as a human race) can deconstruct and rebuild an education system fit for all learners.

This piece is an autoethnography of my experiences as a teacher teaching in multilingual classrooms. These are my original experiences and opinions.

On June 21, 2021, a motion was introduced to the Australian Senate calling on the federal government to reject critical race theory (CRT) from the national curriculum, claiming that CRT is divisive and racist. This was allegedly sparked by revisions to the national school curriculum, which included a more accurate reflection of the historical record of First Nations peoples’ experiences of colonisation and the framing of British arrival onto the continent as an invasion. This paper aims to overview the omnipresence of Western thought systems in the academy and critiques how knowledge production as a disciplinary practice positions race as a “marginalised knowledge”.

This paper is conceptual and it theorises the morphology and functions of racism within the Australian education system specifically, and across the board. This theorisation offers an invaluable starting point in rethinking how we advocate for and preserve Blac/k scholarship in academia. It examines how the political economy of racism in education offers a transformative position from which scholars can contribute to potential systemic change that promotes racial literacy and racial dignity, and the conditions necessary to foster these changes.

The paper confirms what studies by Blac/k scholars already highlight: that racialised knowledges are marked – as an aesthetic addition or as disruptive – or unnecessary – and how these patterns of colonial desires are manifested in the classroom or in race discourse.

Specifically, the arguments made in this paper examine two undertheorised concepts, namely, “racial dignity” and “trauma porn” to foreground the reimagination of practices that inform racial literacy in education. This offers a helpful starting place to consider how this form of education facilitates ongoing settler colonialism in Australia. The authors then propose an anti-racist pedagogical practice in social work education entailing three core crucial and transformative elements: self- reflexivity, storytelling and collaboration with Blac/k people.

Our primary aim is to discuss the variability that exists in the operationalization of race/ethnicity in research on genetic and biological markers. We employ Stuart Hall’s “floating signifiers” of race approach to explain the ambiguous manner in which researchers discuss the links between race and genetics.

We examine articles that use race/ethnicity and genetic or biological markers between 2000 and 2013 within three prominent genetic journals. We focused on original, empirical articles only. We utilize various race/ethnic-related search terms to obtain our sample and to categorize how terms were used.

A total of 336 articles fit our search criteria. The number of articles mentioning race/ethnicity and genetic or biological information increased over the time. A significant percentage of publications base their research on whites only. When discussions of race are included in studies, scientists often use multiple categories of race/ethnicity without much explanation.

We omit non-research articles and commentary for each journal, which could contain important discussions regarding race and genetics. This work highlights how race/ethnicity can vary in application and interpretation.

Our discussion of race/ethnicity as “floating signifiers” adds a layer of complexity to the longstanding debate regarding the importance of race/ethnicity in genetic research. The “floating” nature of race/ethnicity underlines how subjective the characterizations of samples are and how possible interpretations of results for groups can impact health disparities research. Given the increased use of genetic data by social scientists, there is a need for more cross-disciplinary discussions on the race–gene relationship.